Isa 27:1, “At that time, with his fierce, mighty, and powerful sword, the LORD will punish the gliding serpent Leviathan—the coiling serpent Leviathan—and he will kill the dragon that’s in the sea.” (ISV)
Isa 27:1 “In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.” (KJV)
The word “gliding” in the above translation is [בריח] bariach “fleeing, noble, or crooked” and the word “coiling” is [עקלתון] aqallathon which also means “crooked” — both adjectives apply in the text to the Hebrew word [לויתן] Leviathan. This verse is a textbook example of a style of ancient mesopotamean poetry where the same theme is stated twice in different words which are synonymous (“Leviathan, the fleeing serpent; Leviathan, the crooked serpent”) and then resolved in a third stanza (“the dragon that’s in the sea”).
Attribution of Samael and Lilith to the two different appearances of the Hebrew word for Leviathan in the original text should be considered apocryphal, but the assignation isn’t unreasonable as the word “Leviathan” comes from the words “Levi” (joined to or united with) and “Tan” (dragon) and can be interpreted to esoterically denote all those who are joined to the dragon, establishing her as the mother of all dragons and by extension demonic beings.
Interestingly, the second word for “crooked” in the text – transliterated aqallathon [עקלתון] is 656, which can be reconciled to 666 through addition of the word [אהד] ehad or “United”, or through the Hebrew letter yod which is the hand of grasping, also a symbol of uniting. The first word for crooked, translated bariach [בריח] is 220 and joins to 666 by addition of the word for death, moth or maveth [מות], gematria 446. So the two crookednesses of the Dragon of the Sea reconcile to the number of the beast through esoteric application of joining and death.
This, of course, is all happening within the context of the retribution of the “sore and great and strong sword” of the Tetragrammaton. I have no doubt that, if presented with these correspondences, Crowley, Kenneth Grant, Samael Ain Weor and other adept sex-magickians would instantly recognize this “sore and great and strong sword” of divine judgment as symbolizing the erect phallus of Tetragrammaton as it aggressively penetrates the sinuous, dual folds of the singular feminine vulva of Leviathan, rending the resistant dragon-hymen who guards the sea of the womb of chaos (the unconscious of the magician) and completing the middle pillar through death and unification appending this bestial writhing and yielding to the steel of the sword, elevating into cosmic ecstasy the idea of copulation as divine war which culminates in the symbol of the caduceus – two twisting serpents interweaving around a central pillar.
Finally, the word for “dragon” in this text [תנין] tanniyn, is gematria 510, the same as another word for “crooked” or “twisting”, [פתל] or pathal.